The Poetry of Christ

Psalm 145

2012-03-04T10:39:00.000-08:00

in which the poet with an army of kaf's sounds the completion of the Psalter and its universality

How Psalm 145 is constructed

The psalm begins and continues in prayer. Verses 1 and 2 direct. Verse 3 switching to third person. Verse 4 and 5 are back to direct address and an individual pondering the wonders. Verses 6 and 7 speak of the voice of the generations (they) and again the individual recounting your greatness. Verses 8 and 9 recall Exodus 34.6 again. Similar to the statement of greatness in verse 3 and again in verse 17 and 18. Verses 10 to 13 speak of the testimony of all that יְהוָה has made. Four times the royal root (kingdom, reign) occurs in these verses.

The missing verse "note that faithful is יְהוָה in his words and merciful in all his deeds" speaks of faithfulness and mercy, verse 14 of support to the fallen. Verses 15 and 16 remind us of psalm 104:27. Verse 17 in parallel with the missing verse, is the fourth general statement in the poem of the character of יְהוָה (verses 3, 8-9, Nun, and 17-18) . Verses 19 to 20 continue the praise of יְהוָה's responsiveness. Verse 21 closes the praise frame of the whole psalm.

Rabbi Magonet suggests a circular analysis without using the Nun verse. His pointers are helpful and are strengthened by the Nun verse. He groups verses 4-10 (framed with deeds, make) and verses 14-20. Verse 14 restarts the chorus of 'all' after the focus on the reign. The focus of this structure is verse 18 with the last keyword call itself framed by acceptance and deeds/make.

Themes in Psalm 145

This is the last acrostic. It could also be seen as the personal praise of the anointed. Therefore it is the beginning of the final hallel which follows in the remaining 5 psalms.

A personal application

When the tradition-keepers applied this psalm to themselves, they left out the Nun verse and substituted another. This is a unique way to apply a psalm. I do not recommend it. Leave no prayer or praise out even when all systems are down.

The missing nun according to Rabbinic tradition is Amos 5:2

נָֽפְלָה לֹֽא־תֹוסִיף קוּם
בְּתוּלַת יִשְׂרָאֵל
נִטְּשָׁה עַל־אַדְמָתָהּ
אֵין מְקִימָֽהּ

Why such a tradition? It is more than a nun verse. It fits a tragic situation and it fits the thought of psalm 145 in a way that anticipates two words in the next verse

סוֹמֵךְ יְהוָה לְכָל-הַנֹּפְלִים
וְזוֹקֵף לְכָל-הַכְּפוּפִים

Sustains יְהוָה all the fallen
and he raises up all the distressed

It also easily fits the N in Hebrew and in English

No more to rise, fallen is the virgin Israel
cast off on her own ground, there is no one to raise her up

Notice also the poetic recurrence of rise/raise (קום) in the Amos verse.

In the restored verse (from the Dead Sea Scrolls and confirmed by the Septuagint), note the continuing repetition of all and where it is not repeated. While the missing verse and verse 17 are very similar acting as a frame to highlight the support that is characteristic of יְהוָה in the troubles of the created order, the restored verse does not have all in both lines. Perhaps all is not needed for the modifying of faithful. It does give us pause to think about what the engagement of faith is. Perhaps we should take care not to impose our 'meaning' on the words of יְהוָה. Creeds, confessions, and conformity are to be questioned.

Psalm 144 - set me free with a bolt of lightning

2012-03-01T10:38:00.000-08:00

in which the poet prays for both individual and people, a fullness of creation

How Psalm 144 is constructed

The poem is framed by people and held together by hands and children. Verses 1 and 2 are a praise of יְהוָה reminiscent of the opening of psalm 18. Verses 3 and 4 are almost a parody of psalm 8. Verses 5 to 8 continue the prayer of the prior four psalms of David. Verses 9 and 10 are a new song of deliverance sandwiched between verses 7-8 and verse 11 which exactly repeat each other. Verses 12-14 are the desired consequence of the prayer and could well be seen as the final desired consequence of all the prayers in the Psalter. Verse 15 closes with a double invocation of happiness.

Themes in Psalm 144

Still at war but with a new song.

A personal application

Following the ascent to the Holy place, and the intimation of the Holy of Holies, Psalms 140-144 could represent the prayer of the anointed king on behalf of all.

Psalm 143

2012-02-29T10:38:00.000-08:00

in which the poet continues prayer and looks for an end to enemies through God's loving kindness recognizing that no one is justified in God's presence

How Psalm 143 is constructed

Verses 1 and 2 are a prayer. Verses 3 and 4 give reason both third party and first party. Verses 5 and 6 are first person memories. Verses 7 and 8 ask for a quick response. Verses 9 and 10 continue supplication giving reasons for the faith of the petitioner. Verses 11 and 12 continue the seeking of relief, exit from troubles, annihilation of enemies, perishing of those who continue troubling the poet with a reason given.

Psalm 143 shares 35% of its words with Psalm 23.

Themes in Psalm 143

No one is justified in the presence of יְהוָה. Yet the presence is to be desired for it gives life.

A personal application

Where the prior psalm reminds of exposure, this psalm indicates the cover that God provides. One could hear a gap in verse 10 bringing confidence. The servant poet knows the commitment of faith even when distant from the presence that confirms it.

Psalm 142 - appeal

2012-02-26T10:37:00.000-08:00

in which prayer continues

How Psalm 142 is constructed

The poem begins (verses 1 to 3) with a description of the intent to pray. So verses 4 and 5 switch to the direct appeal. Verses 6 to 8 continue the prayer.

Themes in Psalm 142

The root זעק (appeal) is similar to one in Psalm 107 (cry) but there it is spelled with a tsade צ not a zayin ז. It is a frame here and perhaps a frame in Book 5 as a whole picking up the echo from Psalm 22:5 (English 6). This spelling is a singular 'I appeal' not the more generic plural descriptive 'they appeal'.

A personal application

The circling (כתר) recalls psalm 22 - the mighty bulls of Bashan - the only other place where it is used in the Psalter.

The cave of the inscription recalls psalm 57, which in turn reminds us of the repeated psalms (57, 62 = 108). Cave and the instruction to awake or be roused are both derived from the word for nakedness and remind us that David's action in the cave against Saul was one he regretted.

On the surface this poem is another in the sequence of prayers for a particular person in a particular place, and as such, a good example of recovery in the face of being disabled. With the recognition of the bulls circling the beloved hart and the request that the righteous circle the to-be-anointed beloved David, we can perhaps also see a transformation from exposure to awakening that changes violence into love.

Psalm 141 - traps

2012-02-23T10:37:00.000-08:00

in which the elect realizes culpability even when traps are set

How Psalm 141 is constructed

The first two verses are prayer with urgency and establishment. Verses 3 and 4 are a personal appeal for personal purity. Verse 5 is a prayer for smiting with kindness and correction with oil with reason - that the poet prays continually for the wicked. Verse 6 predicts that they will hear. Verse 7 is a third person simile concerning the bones of a first person plural undefined group. Verses 8 and 9 are a first person singular commitment to יְהוָה my Lord with a prayer for escape from traps. Verse 10 prays against the wicked but closes in the first person.

Themes in Psalm 141

This is a prayer for the wicked, believe it or not! If there was any doubt that we are back in the language of the psalms of David, this psalm shares 19 of its roots (excluding the common ones) with psalms 17 and 31, all three taken together. That is a strong connections when considering that it is three psalms in each of which all 19 roots occur.

The significant thematic word in the Psalm is hurry. Such urgency is expressed 9 times in 8 psalms. Psalm 70 has it as a frame, recalling Psalm 40 (its double). Like Psalm 141, these psalms are at or near the end of a Book. The word is absent in Books 3 and 4. Such urgency is underlined by drawing in the troubles of Psalms 22 and 55. Its use in Psalm 119 puts that psalm into the mouth of the elect. As noted there, the semantically related word, linger, is rare.

Verses sharing this stem

וְאַתָּה יְהוָה אַל תִּרְחָק אֱיָלוּתִי לְעֶזְרָתִי חוּשָׁה	-22.20	But you, יְהוָה, you be not distant My hart, to my help, hurry
חוּשָׁה לְעֶזְרָתִי אֲדֹנָי תְּשׁוּעָתִי	-38.23	hurry to help me My Lord my salvation
רְצֵה יְהוָה לְהַצִּילֵנִי יְהוָה לְעֶזְרָתִי חוּשָׁה	-40.14	let it be acceptable יְהוָה to deliver me יְהוָה to help me hurry
אָחִישָׁה מִפְלָט לִי מֵרוּחַ סֹעָה מִסָּעַר	-55.9	I would hurry my security from a storming wind and tempest
לַמְנַצֵּחַ לְדָוִד לְהַזְכִּיר אֱלֹהִים לְהַצִּילֵנִי יְהוָה לְעֶזְרָתִי חוּשָׁה	-70.1	For the leader of David to remember O God to deliver me יְהוָה to help me hurry
וַאֲנִי עָנִי וְאֶבְיוֹן אֱלֹהִים חוּשָׁה לִּי עֶזְרִי וּמְפַלְטִי אַתָּה יְהוָה אַל תְּאַחַר	-70.5	but poor am I and needy O God hurry to me my help and my security you יְהוָה will not delay
אֱלֹהִים אַל תִּרְחַק מִמֶּנִּי אֱלֹהַי לְעֶזְרָתִי חוּשָׁה	-71.12	O God do not be distant from me My God to my help, hurry
חַשְׁתִּי וְלֹא הִתְמַהְמָהְתִּי לִשְׁמֹר מִצְו‍ֹתֶיךָ	119.60	Came quickly I did and I would not linger to keep your commandments
מִזְמוֹר לְדָוִד יְהוָה קְרָאתִיךָ חוּשָׁה לִּי הַאֲזִינָה קוֹלִי בְּקָרְאִי לָךְ	141.1	A Psalm Of David יְהוָה I call to you Hurry to me give ear to my voice when I call to you

A personal application

How does one step between the conflicts in oneself and the prodigious and considerable trouble one finds in the world. This self-described prayer framed by guard and double underlined with trap provides a guide.

Verse 5 is not a quote or necessarily an allusion but reminds me of Hebrews 7:25 and Romans 8:27.

Verses 6 and 9 use hand in an extended sense, meaning edge or foot of the cliff, and mouth of the snare!

Psalm 140 - violence

2012-02-20T10:37:00.000-08:00

in which fragility and the need for protection are not forgotten

How Psalm 140 is constructed

The whole poem is framed by violence, person, and evil. Within the poem many parts of the body, in the context of wickedness, are repeated tongue, lips, hands and head. Verses 1 to 6 are prayer, verse 6 being a description of the situation. Verses 7 to 9 begin with description in the third person and switch back to direct prayer. Verses 10 to 12 recall the curses of Psalm 109. Verses 13 and 14 again switching from third to first person in the middle, describe the action of יְהוָה on behalf of the afflicted and the needy.

Themes in Psalm 140

The preferential option for the poor and the presence of יְהוָה.

A personal application

Following the intimacy of Psalm 139, violence is the immediate frame and it is a new one. We are well into the closing frame of the Psalms of David that forms an envelope for the whole Psalter. All the Davidic themes are evident here reflecting the prayer of the 13th step (remember David). Romans 3:13, quoting psalms 5 and 140, grasps the whole of the Psalter with its choice of words. Paul is not therefore condemning but appealing to the prayer of the poet of the psalms on behalf of the presence of God over the violence of the human. (That section of Romans cites 4 other psalms, 10, 14, 36, 143). The prayer against violent persons includes prayer against our own violence.

Psalm 139 - from you examine me

2012-02-17T10:36:00.000-08:00

in which the elect knows the reserving of יְהוָה even through death and awakening

How Psalm 139 is constructed

Verses 1 to 3 recognize that there are no secrets before יְהוָה. In verses 4 to 6 the poet alternates between third and second person and the impact of the second person on the poet in the first person. In verses 7 to 12, the poet imagines escaping but of course cannot. Verse 13 even in darkness acknowledges redemption, the purchase of my insides. Verses 14 to 16 give thanks for the detailed intimacy of God's knowledge. Verses 17 and 18 celebrate number, numerous ties these verses to the bones of verse 15 (same letters in Hebrew).

Verses 7-18 clearly show that the poet is ending a thought at verse 13.

Selected recurring words in relative order

Word and gloss * first usage

Root

אנה where

░

אנה

ואנה and where

░

אנה

אם if

░

אם

שׁם there

░

שׁם

אתה you are

░

אתה

גם also

░

גם

שׁם there

░

שׁם

חשׁך darkness

░

חשׁך

ולילה and night

░

לילה

אור be light

░

אור

גם even

░

גם

חשׁך darkness

░

חשׁך

לא not

░

לא

יחשׁיך is darkness

░

חשׁך

* ממך from you

░

ממך

ולילה and night

░

לילה

כיום like day

░

יום

יאיר enlightens

░

אור

כחשׁיכה as darkness

░

חשׁך

כאורה as light

░

אור

אתה you yourself

░

אתה

אמי my mother

░

אם

מעשׂיך your doings

░

עשׂה

לא not

░

לא

עצמי are my bones

░

עצם

* ממך from you

░

ממך

עשׂיתי when I was made

░

עשׂה

ספרך your book

░

ספר

ימים days

░

יום

ולו when not

░

לא

מה how

░

מה

מה how

░

מה

עצמו numerous

░

עצם

אספרם I count them

░

ספר

Verses 19-22 are bloody minded as are many of the psalms. The poet, if David, knows first hand about blood and wickedness. So we should not be quick to apply these verses to self-justification. The final prayer is like the prayer of psalm 19, a recognition of hidden faults. The poet's conversation with יְהוָה God is of a consummation of hatred. The elect must consume such hatred so that the enemy is not made its object.

In verses 23 to 24 the poet repeats the request for self-examination and knowledge and requests guidance. The word pattern in the last two verses exactly matches those of the first 3 verses.

Selected recurring words in relative order

Word and gloss * first usage	1	2	3	4	5	Vs	Root
* חקרתני you have examined me	░					1	חקר
ותדע and you know		░				1	ידע
ידעת know		░				2	ידע
וכל and all			░			3	כל
דרכי my ways				░		3	דרך
ידעת knows		░				4	ידע
כלה all of it			░			4	כל
דעת knowledge		░				6	ידע
* חקרני examine me	░					23	חקר
ודע and know		░				23	ידע
ודע and know		░				23	ידע
דרך a way of				░		24	דרך
בדרך in the way				░		24	דרך

Themes in Psalm 139

The resurrection and the presence of the Holy One. The knowledge of the enemy in the Holy place. The answer to the question asked in psalm 15 - who will dwell on your Holy Hill is here answered by experience.

A personal application

Many modern translations (JB REB,CEB) ignore the ancient readings (LXX, Vulgate) of verse 18, as if the phrase when I awake does not belong in the poem. Various reinterpretations are offered. Sometimes the only excuse for the change is the claim that the verse does not 'make sense'. To find the sense of Psalm 139 read the progression of darkness, the redemption, and the awaking from sleep. This is a perfect progression in the poet's mind from his or her imagination to the light of a new day. So too the awakening in resurrection from the darkness implied in death.

This is a psalm about personal knowledge. Surely it is right for the psalmist to share the personal knowledge of waking up. It makes sense even if you are insensible. It makes sense even in the abstract. But these words are not an abstraction - they are life and Spirit.

It is not up to me to say or explain what can only be known through the agency of another. Let a person so examine themselves and their difficult thoughts be admitted to the self and thereby the the Most High, even the unknown God. Assuredly, that unknown will be made known. And this poem is (also) about thoughts: my thoughts, 'your' God's thoughts, my heart, my difficult, uneasy thoughts, ambivalence.

The new frame (used for the first time in the psalms) is examine, חקר, (xqr), not to be confused with search, judge, or make the case, or other synonym. It occurs once each in Psalms 44 and 145 and as a frame only here. It is also the word for corner in Psalm 95. Note how the words of verse 5 do not recur anywhere else in the psalm.

Psalm 138

2012-02-14T10:36:00.000-08:00

in which all give thanks for the completion of the work of יְהוָה for the sake of the elect

How Psalm 138 is constructed

The first three verses are a Davidic thank you. He too will worship in the temple. He is made bold. Verses 4 to 6 is a claim of the poet in prayer that all the monarchs of the earth will give thanks, verse 6 giving the reason. Verses 7 and 8 continue the personal prayer of David.

Themes in Psalm 138

Individual and all kings, all rulers will give thanks. This psalm closes the theme of explicit mention of worship with identical words from psalm 5 where the theme was begun.

A personal application

With psalm 138 we return to a final group of psalms of David. David's boldness (רהב) reflects the boldness of the 80 years mentioned in psalm 90 and gives a positive spin to Rahab (רהב) the defiant (רהב) monster (רהב). How bold will we be to enter the Holy of Holies? Psalm 139 will tell.

Psalm 137 - Babel, expose

2012-02-11T10:35:00.000-08:00

in which remembering is expressed from many voices

How Psalm 137 is constructed

Verses 1 to 4 are first person plural. Verse 2 sets the scene. No word of verse 2 is repeated in the rest of the poem. The first part is about song. Verses 5 and 6 are first person singular. They are about Jerusalem, the place that is remembered when the people are in Babel. Verses 7 to 9 are prayer and address concerning the persecutors, Edom and Babel, who itself is directly addressed in the third person singular. Recall the only other use of smash in the Psalter is in Psalm 2 - where the anointed is reminded that he will like fashioned pots smash them. The three sections are held together by remember with support in the second section by a repeated forget.

Themes in Psalm 137

Psalm 137 reminds us of the exile. This is the last mention of the exile, closing the bracket opened in psalms 42-44.

A personal application

If one has not experienced exile, one cannot appreciate the shame, the memory, the loss of identity, home, place, and dislocation of community. While exile may be deserved or not, there are captors instrumental within it that need correction.

Psalm 136 - in parts

2012-02-08T10:35:00.000-08:00

in which we praise for creation and redemption for his mercy endures for ever

How Psalm 136 is constructed

Verses 1 to 4 and the final verse 26 invite the giving of thanks. Three titles are noted for יְהוָה, God of gods, Lord of lords, King of Heaven. Verses 5 to 9 reflect creation, verses 10 to 15 the redemption from Egypt, verses 16 to 22 the wilderness and entry into the land. Verses 23 to 25 note his provision for all flesh.

Themes in Psalm 136

Psalm 136 is a continuation of the themes of psalm 135 as if two poems competed for this place in the story. The two psalms share 30 roots, 20 of them in the same sequence. The two poems are of nearly identical length. By my count 167 words in Psalm 135 and 166 in Psalm 136. I wonder if one was modeled on the other, or whether the choirmaster gave two poets a challenge to use such and such a set of words and come up with a poem celebrating the arrival in the courts of the Lord.

A personal application

It is the thesis of this reading of the Psalter that when something is repeated in the poetry, it is significant. Here we have a pair of poems, 135 and 136, both noting the history and both mentioning a subset of the kings of the surrounding nations. Psalm 135 is phrased in the first person singular. Psalm 136 is first person plural. Both of them are inclusive though they can be read as parochial. It is a problem with the concept of the elect. Personally, it is easy to think this way as monarchs of our own social sphere. Which of the deeds of our hands do we really put our hope in? What does such action do to us? The problem lies in all societies, even and perhaps especially those who regard themselves as elect for their own sake and not on behalf of others.

Psalm 135

2012-02-05T10:34:00.000-08:00

in the courts of יְהוָה sing a psalm to his name for pleasure

How Psalm 135 is constructed

Having arrived at the Holy, the psalm opens with praise. Verses 3 and 4 invite the singing of a psalm and a reason given. In verses 5 to 7, a singular voice speaks of the delight יְהוָה has in creation. Verses 8 and 9 recall the final plague of Egypt. Verses 10 to 12 recall the end of the passage through the wilderness and the inheritance of the lands. Verses 13 to 14 celebrate the name of יְהוָה and the promise of justice and comfort. Verses 15 and 16 recall psalm 115 and the lack of effectiveness of idols. Verses 19 to 21 invite blessing.

Selected recurring words in relative order (1 to 14)

Word and gloss * first usage

Root

הללו Hallelu

░

הלל

הללו Hallelu

░

הלל

שׁם the name of

░

שׁם

הללו praise him

░

הלל

עבדי servants of

░

עבד

בבית in the house of

░

בית

בית the house of

░

בית

הללו Hallelu

░

הלל

לשׁמו to his name

░

שׁם

ישׂראל Israel

░

ישׂראל

מכל than all

░

כל

כל all

░

כל

עשׂה he did

░

עשׂה

ובארץ and in the earth

░

ארץ

וכל and all

░

כל

הארץ the earth

░

ארץ

עשׂה he made

░

עשׂה

שׁהכה who struck

░

נכה

מצרים Egypt

░

מצרים

מצרים O Egypt

░

מצרים

ובכל and to all

░

יכל

עבדיו his servants

░

עבד

שׁהכה who struck

░

נכה

מלכים kings

░

מלך

מלך king of

░

מלך

מלך king of

░

מלך

ולכל and so all

░

יכל

ממלכות the kings of

░

מלך

ארצם their lands

░

ארץ

נחלה as inheritance

░

נחלה

נחלה an inheritance

░

נחלה

לישׂראל to Israel

░

ישׂראל

עמו his people

░

עם

שׁמך your name is

░

שׁם

לדר from generation

░

דור

ודר to generation

░

דור

עמו his people

░

עם

עבדיו his servants

░

עבד

Selected recurring words in relative order (15 to end)

Word and gloss * first usage	1	2	3	4	5	6	7	Vs	Root
מעשׂה a deed of	░							15	עשׂה
פה mouth		░						16	פה
להם they have			░					16	להם
ולא but				░				16	לא
להם they have			░					16	להם
ולא but				░				16	לא
אזנים ears					░			17	אזן
להם they have			░					17	להם
ולא but				░				17	לא
יאזינו they don't listen					░			17	אזן
בפיהם in their mouths		░						17	פה
עשׂיהם those who make them	░							18	עשׂה
בית house of						░		19	בית
ברכו bless							░	19	ברך
בית house of						░		19	בית
ברכו bless							░	19	ברך
בית house of						░		20	בית
ברכו bless							░	20	ברך
ברכו bless							░	20	ברך
ברוך blessed be							░	21	ברך

Selected words occurring in each of psalms 134,135

Word and gloss * first usage

Stem

ברכו bless

░

134.1

ברך

כל all

░

134.1

כל

עבדי servants of

░

134.1

עבד

העמדים those standing in

░

134.1

עמד

בבית the house of

░

134.1

בית

שׂאו lift up

░

134.2

נשׂא

ידכם your hands

░

134.2

יד

וברכו and bless

░

134.2

ברך

יברכך will bless you

░

134.3

ברך

מציון from Zion

░

134.3

ציון

עשׂה who makes

░

134.3

עשׂה

שׁמים heaven

░

134.3

שׁמים

וארץ and earth

░

134.3

ארץ

עבדי servants of

░

135.1

עבד

שׁעמדים who stand

░

135.2

עמד

בבית in the house of

░

135.2

בית

בית the house of

░

135.2

בית

מכל than all

░

135.5

כל

כל all

░

135.6

כל

עשׂה he did

░

135.6

עשׂה

בשׁמים in the heavens

░

135.6

שׁמים

ובארץ and in the earth

░

135.6

ארץ

וכל and all

░

135.6

כל

נשׂאים the mist

░

135.7

נשׂא

הארץ the earth

░

135.7

ארץ

עשׂה he made

░

135.7

עשׂה

עבדיו his servants

░

135.9

עבד

ארצם their lands

░

135.12

ארץ

עבדיו his servants

░

135.14

עבד

מעשׂה a deed of

░

135.15

עשׂה

ידי the hands of

░

135.15

יד

עשׂיהם those who make them

░

135.18

עשׂה

כל all

░

135.18

כל

בית house of

░

135.19

בית

ברכו bless

░

135.19

ברך

בית house of

░

135.19

בית

ברכו bless

░

135.19

ברך

בית house of

░

135.20

בית

ברכו bless

░

135.20

ברך

ברכו bless

░

135.20

ברך

ברוך blessed be

░

135.21

ברך

מציון from Zion

░

135.21

ציון

Themes in Psalm 135

Five praises and 5 blessings give some sense of theme in this psalm in the courts of יְהוָה. There is a touch of creation, of redemption, and of entry to the land. There is a focus on the kings of the territories surrounding the land. They are not unaffected by the religious history of the elect.

A personal application

Spirit from his treasury is in parallel with other acts of creation, suggesting that it is the primal act in itself. The lack of spirit in the pained fetishes followed by the nations appears in a corresponding structural position. Do we know of what spirit we are?

Psalm 134

2012-02-04T10:34:00.000-08:00

the 15th of the ascending steps to the Holy - blessing on the verge

How Psalm 134 is constructed

Again the psalm begins with an exclamation. The last step is reached and the three verses express the command to bless and the promise that the one who made heaven and earth will bless in return. Blessing is shared by Psalms 124, 128, 129, 132, 133, 134. It is not the most frequently used word. That is יהוה. The Name occurs 50 times in these 15 poems. Perhaps this gives us a key to their underlying unity.

Themes in Psalm 134

The theme is blessing.

A personal application

The you in verse 3 is singular. How without the 15 steps of the temple will we approach the Holy? The letter to the Hebrews uses the psalms to form the dialogue between the Father and the Son. In that letter, we are invited even into the Holy of Holies through the veil, that is to say the flesh, of Jesus. Given the complex psychology of each human, how can we unpack this invitation? Is David and the history of Israel of sufficient complexity also to match our problems?

These 15 poems do not appear to be related by the mechanism of recurrence except to the extent that they have been named as a collection and share a few repeated verses and themes. The collection itself on the surface reads well as a chanted ritual supporting worship at Jerusalem. Possibly they are a reminder of the past 119 psalms, and a kind of summary of what needs to be rehearsed before the final closings of the remaining psalms.

The Interpreter's Bible (1955) rejects the idea from Jewish tradition that the Songs of Ascent were sung from step to step. The editors considered this tradition speculative.

Psalm 133

2012-02-03T10:32:00.000-08:00

the 14th of the ascending steps to the Holy - unity running down as oil, as dew

How Psalm 133 is constructed

These three verses formed around the word running draw a parallel between the oil of anointing of Aaron and the dew of Hermon. The three verses are a proclamation of everlasting life.

Themes in Psalm 133

Anointing, priesthood, the unity of the people, and the blessing of יְהוָה are combined in one short poem.

A personal application

The unity of the kin recalls the unity of God in Deuteronomy 6:4. That Mt Hermon is in the north suggests that the unity spoken of is the unity of the divided kingdoms of Israel and Judah. Yet on the surface of the image is the reality of the northern mountains and the geographic flow of water to the south not many hundreds of kilometers distant. Similarly real is the finest olive oil in the life of all times. (Note: Alter reads צִיּוֹן as parched land rather than Zion, since "dew certainly does not travel in this fashion". Neither Rashi nor LXX seem to object to a metaphorical image.)

There are parallels to the expression of this psalm, how pleasant, how good, in Song 4:10 and 7:7. Oil on the head reminds us of Psalm 23, and is given as instruction in Qohelet 9:8:

and oil on your head, let it not be lacking.

After 14 steps, the singers, as kin, are at unity. How important this is before the approach to the courts.

We might note also that descending is what Jonah does in chapters 1 and 2 of that tale. Descend (running down) is the opposite of ascend. How pleasant and how good it is that the pen-ultimate poem in this series reminds us of the sign of Jonah running to Joppa, then descending into the ship, then into the recesses of that ship, and finally hurled onto the sea, engulfed by torrent, wave, and breaker (Psalm 42:8b) he descends to the roots of the mountains that he might learn not to abandon his kindness (Jonah 2:9).

Psalm 132 - rest, Mighty One, priest

2012-02-02T10:31:00.000-08:00

the 13th of the ascending steps to the Holy - the rest of יְהוָה

How Psalm 132 is constructed

This step has the longest psalm of the songs of ascent. It begins with a prayer to remember David. Verses 3 to 5 recall his promise to find a place for the Mighty One of Jacob. Verses 6 and 7 salute the finding of the place (heard of in Ephratha and found in the fields of the woods) and the offer / desire to go and worship.

Verses 8 to 10 invite יְהוָה into his rest and will a blessing for the priests and those of his mercy on David's behalf. Verses 11 and 12 are words from יְהוָה expressed first in the third person but switching mid-thought to the voice of יְהוָה in person. Verses 13 and 14 follow the same pattern - third person followed by words in the voice of יְהוָה. These words continue into the remaining 2 pairs of verses.

The poem appears to divide nicely into 2 parts at verse 10 with both halves framed by David. But verse 9 forms a frame with verse 16. A division ignoring the four occurrences of David thus seems preferable. Then we see the first part framed by יהוה and the second by the priests. The second part also divides with reasonable recurrence (8-12, 13-18).

The text surrounded by the repetition of verses 9 and 16 is the desire of יְהוָה, the only time that this is presented in the Psalter. It is itself doubly presented, and it is the last time that desire occurs in the Psalter. The text framed by this personal desire of יְהוָה is

This is my rest

for ever here will I remain

Selected recurring words in relative order (1 to 7)

Word and gloss * first usage	1	2	3	4	5	6	7	Vs	Root
יהוה יהוה	░							1	יהוה
ליהוה to יהוה	░							2	יהוה
* לאביר to the mighty one of		░						2	אביר
יעקב Jacob			░					2	עקב
אם I will not				░				3	אם
אבא go					░			3	בוא
אם nor will I				░				3	אם
אם nor				░				4	אם
אמצא I find						░		5	מצא
ליהוה for יהוה	░							5	יהוה
משׁכנות a dwelling-place							░	5	שׁכן
* לאביר for the mighty one of		░						5	אביר
יעקב Jacob			░					5	עקב
מצאנוה and we have found it						░		6	מצא
נבואה we will go					░			7	בוא
למשׁכנותיו into his dwelling-place							░	7	שׁכן

Selected recurring words in relative order (8 to end)

Word and gloss * first usage

Root

יהוה יהוה

░

יהוה

* למנוחתך into your rest

░

נוח

* כהניך your priests

░

כהן

ילבשׁו be clothed with

░

לבשׁ

וחסידיך and your mercied ones

░

חסד

ירננו shout for joy

░

רנן

דוד David

░

דוד

תשׁב do turn away

░

שׁוב

משׁיחך your anointed

░

משׁח

יהוה יהוה

░

יהוה

לדוד to David

░

דוד

ישׁוב he will turn

░

שׁוב

לכסא on throne

░

כסא

לך your

░

לך

בניך your children

░

בן

בניהם their children

░

בן

עדי for

░

עד

עד ever

░

עד

ישׁבו will sit

░

ישׁב

לכסא on throne

░

כסא

לך your

░

לך

כי for

░

כי

יהוה יהוה

░

יהוה

אוה he desires her

░

אוה

למושׁב for seat

░

ישׁב

* מנוחתי my rest

░

נוח

עדי for

░

עד

עד ever

░

עד

אשׁב will I remain

░

ישׁב

כי for

░

כי

אותיה it is my desire

░

אוה

ברך blessing

░

ברך

אברך I will bless

░

ברך

* וכהניה and her priests

░

כהן

אלבישׁ I will clothe with

░

לבשׁ

וחסידיה and her mercied ones

░

חסד

רנן with a shout of joy

░

רנן

ירננו will shout

░

רנן

לדוד of David

░

דוד

למשׁיחי for my anointed

░

משׁח

אלבישׁ I will clothe with

░

לבשׁ

Themes in Psalm 132

The choral procession arises almost now on the verge of the Holy place. The theme is the rest of יְהוָה and the exaltation of David. There is the anticipation of worship (verse 7):

we will go into his dwelling-place

we will worship at his footstool

A personal application

I am reminded of the response of the shepherds in Luke 2:15. A stretch, but here is the place (in Ephratha) where the Lord is said to have found a dwelling place. In the context of the psalms in their sequence, the remembrance of David and the promise of blessing and rest seems to respond to the final lament of Psalm 89. In particular, the phrase נִשְׁבַּע יְהוָה, that יְהוָה has sworn, recalls Psalm 110, and reflects the frame of Psalm 89.

Re verse 6, what is it that was heard of and why was it found where it was? In Vêtus Testamentum XXXIII, 3 (1983) Psalm CXXXII and the Royal Zion Festival, Hienz Kruse makes an argument from phrases in the prophets to recognize that this psalm is post-exilic. Based on his identification of the fields and woods (Micah 3:12) as reflecting a recognizable image of Jerusalem after the exile, there is an emotional identification with a post-exilic hope of worship in spite of the horror of what had been experienced in the destruction and exile. Perhaps this too puts Luke 2:15 in a context that recognizes something more than sentiment.

Within the Psalter as a whole, this psalm recalls Psalm 47 as noted there. The prayer thus is also a prayer for the king who approaches the Holy Place to enter the courts of יְהוָה. This is the rest of יְהוָה, that is mentioned in Psalm 95. This is where the shout of joy of those who are under the covenant mercy is confirmed.

Psalm 131

2012-02-01T10:30:00.000-08:00

the 12th of the ascending steps to the Holy - nursing child

How Psalm 131 is constructed

Verse 1 is a direct prayer. Verse 2 an incomplete conditional. Verse 3 a repetition of the instruction to Israel to hope in יְהוָה (Psalm 130:7).

Themes in Psalm 131

The theme is to be like a child that is well-fed. It is a first-person singular psalm again with the admonition to all Israel.

Reading the first 119 psalms will teach us to be mute, a teaching that begins in Psalm 4.

A personal application

The poem of the 12th step recognizes in direct prayer that such an ascent is not the work of the individual`s own strength or knowledge. If we follow the sense of space in these psalms, here the poet is on his mother's back, between her shoulders.

Psalm 130

2012-01-31T10:06:00.000-08:00

the 11th of the ascending steps to the Holy - forgiveness

How Psalm 130 is constructed

Verses 1 to 4 are a prayer directed to the Lord אֲדֹנָי. The short name Yah is also used. Verses 5 and 6 speak of individual waiting for יְהוָה, identified as my Lord (just so there is no confusion). Verses 7 and 8 are encouragement to Israel expressed in the third person singular with a promise.

Themes in Psalm 130

Forgiveness (סלח) or pardon, occurs in four psalms, 25, 86, 103, 130. The promise of ransom is more frequent than this occurring in 12 psalms, twice used as a frame, here and in the ironic psalm 49.

A personal application

Out of the valleys, ממעמקים or out of the depths, ממצלות. Well I suppose poetically, one could have the traditional pathos of the De profundis. On the 11th step on this temple on the mountain surrounded by mountains the singers are remembering their homes in the valleys. Perhaps some of them are local and live in the Kidron or Hinnom. And the issue of iniquity and forgiveness is uppermost in their mind. But they being in Israel are not without hope.

Psalm 129

2012-01-30T10:04:00.000-08:00

the 10th of the ascending steps to the Holy - troubled from youth

How Psalm 129 is constructed

In verses 1 to 3, the poet recognizes and describes the trouble of youth. The remaining 5 verses of the poem are a curse on hating Zion. Verse 1-2 mimic the structure and phrasing of Psalm 124:1-2 supporting those who divide the series into three groups of five psalms.

Themes in Psalm 129

Note that the singular first person represents the collective Israel. This we noted already in the interplay between Psalms 42-43 and 44.

A personal application

I ask you - who has not suffered affliction from their youth? So we who have can join this song of the 10th step. It's a bit of a curse (like Psalm 109) - on the housetop grass. Recall in Ruth 2:4 the greeting of Boaz to his lads - a phrase that is used in many assemblies today. It is a contrast to the last verse in this psalm where the blessing is not offered.

וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם
וַיֹּאמֶר לַקּוֹצְרִים
יְהוָה עִמָּכֶם
וַיֹּאמְרוּ לוֹ
יְבָרֶכְךָ יְהוָה

and what do you know but that Boaz came from Bethlehem
and he said to the reapers
יְהוָה be with you
and they said to him
יְהוָה bless you

Psalm 128

2012-01-29T10:04:00.000-08:00

the 9th of the ascending steps to the Holy - children

How Psalm 128 is constructed

Verse 1 extends the happiness of the prior step to all fearing יְהוָה. Verses 2 and 3 continue with imagery of wife as vine and children as the slips of olive trees. Verse 4 to 6 with its stacatto Hey! continues the blessing with children's children.

Themes in Psalm 128

Continuing the theme of psalm 127 of fruitfulness, but phrased in the second person singular.

A personal application

These are psalms of happiness but children are more complex than automatic. So the psalm ends with the prayer for Jerusalem. Each generation must rediscover these steps.

This psalm shares several words with Psalms 122 and 125: Jerusalem, Israel, peace. It shares many words with Psalm 127. The two are framed with words related to peace.

Selected words occurring in each of psalms 127,128

Word and gloss * first usage

Stem

שׁיר a song

░

127.1

שׁיר

המעלות of the ascents

░

127.1

מעלה

לשׁלמה of Solomon

░

127.1

שׁלם

בית a house

░

127.1

בית

אכלי to eat

░

127.2

אכל

כן so

░

127.2

כן

הנה Hey!

░

127.3

הנה

בנים children are

░

127.3

בן

פרי the fruit of

░

127.3

פרי

גבור a valiant

░

127.4

גבר

כן so

░

127.4

כן

בני are children of

░

127.4

בן

אשׁרי happy

░

127.5

אשׁר

הגבר the valiant

░

127.5

גבר

אשׁר who

░

127.5

אשׁר

שׁיר a song

░

128.1

שׁיר

המעלות of the ascents

░

128.1

מעלה

אשׁרי happy

░

128.1

אשׁר

תאכל you will eat

░

128.2

אכל

אשׁריך your happiness

░

128.2

אשׁר

פריה bearing fruit

░

128.3

פרי

ביתך your house

░

128.3

בית

בניך your children

░

128.3

בן

הנה Hey!

░

128.4

הנה

כן so

░

128.4

כן

גבר the valiant

░

128.4

גבר

בנים children

░

128.6

בן

לבניך your children's

░

128.6

בן

שׁלום peace

░

128.6

שׁלם

Psalm 127 - in vain

2012-01-28T10:03:00.000-08:00

the middle of the ascending steps to the Holy - building the house

How Psalm 127 is constructed

Verse 1, a pair of images in parallel describing the importance of יְהוָה's participation. Verse 2 continues the empty aspect of too much work, so accept the gift of sleep. Verse 3 with the next shout in this series of psalms introduces children as a fee paid by יְהוָה. Verse 4 and 5 invent the image used by Dickens for his character Mr. Quiverful.

Themes in Psalm 127

This psalm is a reminder is of who is really the builder, the keeper, and the one who pays wages. The psalm is phrased largely in the third person.

A personal application

The suggestion is that children give the parent confidence in the governing of the city. True it is that children are given (as payment!) so that the parents will grow up.

Following the suggestion that the psalms work in threes, note that the only recurring word in Psalms 121, 124, 127 is the word give (apart from the title).

Psalm 127 is one of two with the inscription of Solomon. So here in the middle of our offering, we remember the end of Book 3, Psalm 72, with its promises. The Hebrew inscriptions allow us to divide these songs of ascent into three: 7 - 1 - 7. The psalms with inscription of David (122, 124, 131, 133) are (almost) balanced on either side of this central psalm. All other psalms in the series have no inscription to an individual. The root for 'David' is also in this psalm at the end of verse 2. (For so he gives his beloved sleep.) We can apply the sleep metaphor here also, that is, sleep as death. It is not by our frantic exertion that the offering is accomplished, so we may sleep with confidence. Continuing the metaphor, the children are those of whom it is said: here I am with the children you have given me (Hebrews 2:13 citing Isaiah 8:18, one of the few components of the dialogue between the Father and the Son in the letter to the Hebrews that is not from the Psalter).

Psalm 126

2012-01-27T10:02:00.000-08:00

the 7th of the ascending steps to the Holy - joy

How Psalm 126 is constructed

The psalm begins with three verses recognizing and joying in a victory on behalf of Zion by יְהוָה. Verse 4 is then a prayer for the same to happen again. Verses 5 and 6 describe the tearful sowing and the joyful harvest.

Themes in Psalm 126

The theme is of trouble and release. While this is יְהוָה's doing in the first three verses, it is the human responsibility in the last two.

A personal application

Captivity reminds us of psalm 68 used in the NT to describe the gifts given through the ascension (offering) of Jesus. The prayer also recalls Psalms 14 and 53.

Psalm 125

2012-01-26T10:02:00.000-08:00

the 6th of the ascending steps to the Holy - mountains

How Psalm 125 is constructed

On the sixth step, we can see the mountains surrounding Jerusalem. They provide a simile for the poet (verses 1 and 2). Verse 3 is the consequence - יְהוָה prevents the righteous from the power base of the wicked so that the righteous will not exercise injustice. Verses 4 and 5 are instruction directed at the hearers (perhaps) with a third person comment on how יְהוָה deals with the bent and crooked.

Themes in Psalm 125

The theme is the protection of יְהוָה for his people.

A personal application

The warning of verse 3 extends similar advice concerning riches (37:1, 7, 49:17).

Again building on the idea of space in the Psalms of Ascent (Prinsloo op.cit.), Psalms 122, 125, 128 are the only three psalms in this series to mention Jerusalem.

Psalm 124 - unless ... then - we escape the snare

2012-01-25T10:01:00.000-08:00

the 5th of the ascending steps to the Holy - escape

How Psalm 124 is constructed

The psalm begins with conditionals (verse 1 and 2) followed by their consequences (verses 3 to 5). Verses 6 to 8 bless יְהוָה with the metaphor of escape and the recognition of where help is from. The cumulative usage of recurring roots is very clearly shown in the structural table.

Themes in Psalm 124

The presence of יְהוָה on behalf of the people is the critical factor in escape. Here we see also the refrain יְהוָה who makes heaven and earth. (See also 115, 121, 134, 146).

A personal application

The self, soul, being, life of the body, whether considered as the body of the community or severally as the bodies of individuals, here is imaged as a bird escaped from the snare. And the snare is broken. Indeed, if we flee to the extraordinary wide space of the Holy Mountain (Psalm 4), there is refuge.

And who is the enemy here? It is Adam. This could be read as a generic reference to humanity, of course, but it is as if the one from the humus is the enemy of the elect. Can both aspects live in us?

Psalm 124:8 repeats the second verse of Psalm 121, linking the two poems through recurrence. Verse 8 is like Psalm 121:2 except there is a change from the first person singular to the first person plural.

The poem is captured in the translation from the 17th century by the Countess of Pembroke, Mary Herbert.

Say Israel, doe not conceale a verity,
   Had not the Lord assisted us,
Had not the Lord assisted us, what tyme arose
   Against us our fierce enemies:
Us all at once long since they had devoured up,
   They were soe fell, soe furious.
If not, the angry gulphes, the streames most horrible
   Had drowned us: so drowned us,
That in the deepe bene tombed, at least on the deepe
   Had tumbled our dead carcases.
But Lord, what honor shall thy people yeeld to thee
   From greedy teeth delivered?
Escaped as the fowle, that oft breaking the grynn,
   Beguiles the fowlers wilynesse.
For sure this is thy work, thy name protecteth us,
   Who heav'n, who earth hast fashioned.

Note the accurate repetition of the conditional had not. Adam, humanity is rendered as our fierce enemies anticipating the later burning anger. Then (in an archaic form) is doubly rendered as what tyme arose and long since. Fell, furious repeat the description of humanity as the enemy. Drowned us, repeated as is passed over in the Hebrew. Tombed and tumbled invoke a painting of drowned bodies submerged or bounced about, like the dove, Jonah, hurled onto the sea. She then phrases the benediction as a question, a ploy to raise the reader's conscience. Delivered uses a divine passive to hold given us as prey. The breaking of the trap (grynn) is the consequence of the escaping bird. She takes some liberties. I wonder, is our wing torn after redemption?

Psalm 123 - of contempt

2012-01-24T10:01:00.000-08:00

the 4th of the ascending steps to the Holy - eyes

How Psalm 123 is constructed

The psalm is a prayer. Verse 1 is addressed to the second person, then with explanation describing the one as sitting in the heavens. Verse 2 with a shout continues the description of the prayer to יְהוָה our God. Verse 3 reverts to address in the second person and verse 4 explains the distress of the prayer. This fourth psalm in the series is a first person plural psalm. The first three were all first person singular.

Themes in Psalm 123

Contempt.

A personal application

Why contempt? Is there something about faith that invites contempt? Certainly there is much that is contemptible whether of religious or not. Why this word in this sequence of psalms? Job notes the potential for contempt (Job 31:34). The word is not used much: 5 times in the Psalter out of a total of 11.

I know of some who if they are found in contempt take it as a proof that their faith is justified. Take care. This shoe is on the wrong foot.

Note the article here on the Role of Space in the Songs of Ascent (op.cit.). Prinsloo organizes the psalms of ascent into 5 groups of three. Psalm 123 reverts to the negative space of psalm 120.

Psalm 122

2012-01-23T10:00:00.000-08:00

the third of the ascending steps to the Holy - Pray for the peace of Jerusalem

How Psalm 122 is constructed

The song of step 3 begins with remembrance that we were not on these steps, but were glad when we were invited. Verses 3 to 5 meditate on Jerusalem. Verses 6 to 10 request prayer for Jerusalem and are a prayer for it. Verse 6 is full of alliteration: sha'alu shalom yrushalam.

Themes in Psalm 122

The theme is the city. The recurring word house puts the house of David in the middle of two references to the house of יְהוָה. The Psalm is a first person singular psalm. Why is she not at unity, coupled as one?

A personal application

This famous psalm has a history of application at the coronation of a monarch. Can the unity be symbolized through the monarch, or the monarchic episcopate? Where is the unity to be found that is announced in Deuteronomy 6:4 and alluded to in Romans 3:29-30?

Psalm 121 - no snoozing

2012-01-22T09:59:00.000-08:00

the second of the ascending steps to the Holy - keeping

How Psalm 121 is constructed

This psalm is built around being kept. Six times in 8 verses. We may divide the psalm into two groups of 4 verses. Keep is frequently used of יְהוָה in Book 1 but in Books 2 and 3 only in Psalms 86 (of David) and 89 (as lament). In Book 4 it regains יְהוָה as subject.

Prinsloo (op. cit.) suggests that Psalm 121 is on the move, in contrast to the negative space of Psalm 120. Psalm 122 will be arrival. (Yet there are 4 more such sequences to come before the end of the Songs of Ascent.) Others divide the Songs of Ascent into 3 groups of five rather than five groups of three (e,g, Observations on the Songs of Ascents: A discussion about the so-called Zion-theology of Psalms 120-134 Michael Rohde 2008.) Note this psalm stands out for being a song 'to' the ascents rather than 'of'.

Themes in Psalm 121

This is a first person singular poem where the switch to second person singular is filled with promise In contrast to Psalm 120, where the dialogue is between the first person and the tongue. There is security of being in the keeping of יְהוָה. Three times in this sequence of psalms (121, 124, 134) we will see the phrase, the maker of heaven and earth. We see this phrase עֹשֵׂה שָׁמַיִם וָאָרֶץ (making heaven and earth) also in Psalms 115, 146. It appears only in Book 5 of the Psalter in this form.

A personal application

Hey! הִנֵּה - will become a pattern in these songs of the steps, which I have labeled songs of the ascents. For we could imagine we are ascending one at a time each of the 15 steps from the outer court into the Holy place. The ascending may also be seen as an exercise of our priestly function to offer our bodies as a living sacrifice (ascent) wholly acceptable to God. It may be that we do not regard our body as acceptable. Engagement with the Most High changes that. How can we so engage? Whether we are in the type of death signified by circumcision or the type of death signified by baptism, we can consider ourselves dead as such, but still alive, as if in a metaphor, through that death, raised to new life.

James Limburg suggests reading the poem as a psalm for the beginning of a journey, a "farewell liturgy" (Psalm 121: A Psalm for Sojourners).

Psalm 120

2012-01-21T09:48:00.000-08:00

the first of the ascending steps to the Holy - woe to me for I live a charade

How Psalm 120 is constructed

Verse 1 is a personal testimony. Verse 2 a prayer. Verses 3 and 4 a meditation on the tongue. Verse 5 laments the state of affairs. The one hating peace in verse 6 is the tongue. It has many voices as noted in verse 7.

Themes in Psalm 120

The tongue is a theme. It does not seek peace on its own. Its presence untamed leaves its owner as a charade.

A personal application

Is it possible to read the songs of ascent as if they were a single poem? They do not appear to be related except that they have this superscription. Perhaps they were sung in sequence, each one part of a choral progression up the steps of the temple. Perhaps they can be applied as a single prayer of the anointed - whether the nation, the individual, the king, the priest, or the Messiah. The prayer is for all that the adoration known from psalm 119 may be achieved by all.

Note the article here. Gert T.M. Prinsloo, «The Role of Space in the Songs of Ascent (Psalms 120–134)», Vol. 86 (2005) 457-477.

Prinsloo looks at each verse of the psalm in terms of its implied 'space'. 'Where' is the poet?

woe to me for I am guest in a charade

I dwell in tents of blackness

(compare Psalm 1 re the implied space in verse 1.)

Psalm 119 - I note the pathway to the extraordinary space

2012-01-17T09:46:00.000-08:00

in which the poet expresses his adoration for and cleaves to all the aspects of the instruction that are available to humanity

How Psalm 119 is constructed

Psalm 119 is a 176 verse acrostic in 22 sections of 8 verses each from alef to taf. Each set of 8 verses has 16 lines. Each pair of lines begins with the letter of the alef-bet that defines the section. In most sections, the thought divides into two groups of 4 verses.

א The poet has many options for alef. In the 8 verses, 6 are words whose first letter is alef. Verse 7 is a first person imperfect which always begins with alef. Verse 8 uses the object marker.
ב Many words begin with bet, but the poet used the preposition (in, by, with) for 7 of 8 of these beginnings. The section concentrates on the individual questioning as does psalm 1, 15, 24 how to approach.
ג Gimel does not play a grammatical role as a prefix (or suffix) so the poet must find roots that have it as their first letter.
ד Five of the 8 verses begin with the word for way or its verb direct. Like gimel, dalet is not a grammatical letter.

ה The letter he plays many roles as a grammatical prefix so the poet has found it easier to write this part.
ו Vav begins only one Hebrew word (excluding proper names), but in its grammatical role as connector or hook (vav means hook), it begins a very large proportion of lexical words. The poet found this part of the acrostic a breeze. The English translator could use W or V for this letter. In this acrostic, W commended itself.
ז Zayin is not a grammatical letter. Z seemed impossible in English so I moved to Y. This gives the translation two sections beginning with Y. They balance the three sections for S and and two for T unavoidable since these letters repeat in the Hebrew alef-bet.

ח Chet (x!) is not a grammatical letter. X impossible, so C was my choice. C might have been preferable for Tsade. Let another poet try also.
ט Tet is the score-keeper for the 11 grammatical letters, but plays mostly on the other team of non-grammatical letters. Five times the poet has repeated the word for good as a first word.
י Yod plays many grammatical roles as first letter of a lexical word. Five of the 8 verses take advantage of its role as a prefix in the imperfect.
כ Kaf is the preposition like or as, but the poet used it only twice as a beginning letter of the 8 verses. For unknown reasons, this section begins with F, the last letter of kaf.
ל Lamed is also like kaf a prefixed preposition. Seven of 8 verses take advantage of this.

מ Mem is also a preposition and so a member of the grammatical team. Six of 8 verses use this preposition.
נ Nun is also a grammatical letter, being the first letter of the niphal conjugation (used twice here) and also of the first person plural imperfect (not used - this is the poem of an individual).
ס Samech is not a grammatical letter. The poet has found many words that translate easily to words beginning with S.
ע Ayin is not a grammatical letter. It is a glottal, deeper than alef. (Think of the initial grunt in an emphatic English excellent when the speaker is at a loss for words: it was eעxcellent). So another poet could use 'E' and would have an easier time than I did with I.

פ Peh is not a grammatical letter. Again no shortcuts for our poet. You really should laugh a little in these light-hearted lyrical lines.
צ Tsade, sounds like the 't' of righteous צדיק, is also not a grammatical letter, but a common initial sound in Hebrew. The poet used tsadik and related words three times.
ק Qof is not a grammatical letter. The poet has depended on call (twice) and near (twice) and confront (twice).

ר Resh is not a grammatical letter. Three times the poet uses see, rendered as regard.
ש Shin/Sin plays a weak role as last batter for the grammatical team. It rarely bats (as a relative pronoun prefix) in the Psalter, but there are a few in the songs of the ascents, next in sequence, Psalms 120-134.
ת Taf begins several cases in Hebrew verb forms. Seven of 8 verses use this feature.

Themes in Psalm 119

The theme is the adoration of the teaching of יְהוָה and the weakness of the poet. The prayer for support against treachery, enemy, persecution, is continuous. The first and last sections of the whole poem note the poet's straying or difficulty of following the statutes of יְהוָה. Yet there is great love and devotion expressed. Eight words are expressive of the poet's love for the beautiful interactive teaching of יְהוָה: instruction (25), testimony (23), promise (20), precept (21), statute (22), commandment (24), judgment (23), word (26). Four parts (8, 10, 11, 17) have these words once per verse. One wonders if it was the poet's intention to do this for every part.

Selected recurring words in relative order (Parts 1 and 22 compared)

Word and gloss * first usage

Root

אשׁרי all joy for

░

אשׁר

דרך the way

░

דרך

ההלכים who walk

░

הלך

בתורת in the instruction of

░

תורה

אשׁרי all joy for

░

אשׁר

בכל with a whole

░

כל

לא not

░

לא

בדרכיו in his ways

░

דרך

הלכו they walk

░

הלך

צויתה commanded

░

צוה

פקדיך your precepts

░

פקד

לשׁמר to keep

░

שׁמר

מאד in full

░

מאד

דרכי my ways

░

דרך

לשׁמר to keep

░

שׁמר

חקיך your statutes

░

חק

לא not

░

לא

כל all

░

כל

מצותיך your commandments

░

צוה

בלמדי when I learn

░

למד

משׁפטי the judgments of

░

שׁפט

צדקך your righteousness

░

צדק

חקיך your statutes

░

חק

אשׁמר I will keep

░

שׁמר

מאד full

░

מאד

לפניך to your presence

░

169

פנה

לפניך to your presence

░

170

פנה

כאמרתך in your promise

░

170

אמר

תהלה with praise

░

171

הלל

תלמדני you have taught me

░

171

למד

חקיך your statutes

░

171

חק

אמרתך your promise

░

172

אמר

כל all

░

172

כל

מצותיך your commandments

░

172

צוה

צדק are righteous

░

172

צדק

לעזרני to help me

░

173

עזר

פקודיך your precepts

░

173

פקד

ותורתך and your instruction

░

174

תורה

ותהללך and it will praise you

░

175

הלל

ומשׁפטך and from your judgments

░

175

שׁפט

יעזרני you will help me

░

175

עזר

מצותיך your commandments

░

176

צוה

לא not

░

176

לא

A personal application

The acrostics are good teaching poems. The words that follow occur more than 19 times in the poem.

Word and gloss * first usage

Root

בתורת in the instruction of

░

תורה

עדתיו his testimonies

░

עדה

בכל with a whole

░

כל

לא not

░

לא

צויתה commanded

░

צוה

פקדיך your precepts

░

פקד

לשׁמר to keep

░

שׁמר

לשׁמר to keep

░

שׁמר

חקיך your statutes

░

חק

לא not

░

לא

כל all

░

כל

מצותיך your commandments

░

צוה

משׁפטי the judgments of

░

שׁפט

חקיך your statutes

░

חק

אשׁמר I will keep

░

שׁמר

לשׁמר to keep it

░

שׁמר

כדברך for your word

░

דבר

בכל by all

░

כל

ממצותיך from your commandments

░

צוה

אמרתך your promise

░

אמר

לא not

░

לא

חקיך your statutes

░

חק

כל all

░

כל

משׁפטי the judgments of

░

שׁפט

עדותיך your testimonies

░

עדה

כל all

░

כל

בפקודיך by your precepts

░

פקד

בחקתיך by your statutes

░

חק

לא nor

░

לא

דברך your word

░

דבר

ואשׁמרה and keep

░

שׁמר

דברך your word

░

דבר

מתורתך in your instruction

░

תורה

מצותיך your commandments

░

צוה

משׁפטיך your judgments

░

שׁפט

בכל at all

░

כל

ממצותיך from your commandments

░

צוה

עדתיך your testimonies

░

עדה

נדברו spoke

░

דבר

בחקיך on your statutes

░

חק

עדתיך your testimonies

░

עדה

כדברך by your word

░

דבר

חקיך your statutes

░

חק

פקודיך your precepts

░

פקד

כדברך according to your word

░

דבר

ותורתך your instruction

░

תורה

משׁפטיך your judgments

░

שׁפט

בעדותיך to your testimonies

░

עדה

מצותיך your commandments

░

צוה

חקיך your statutes

░

חק

תורתך your instruction

░

תורה

ואשׁמרנה and I will keep it

░

שׁמר

בכל with a whole

░

כל

מצותיך your commandments

░

צוה

עדותיך your testimonies

░

עדה

אמרתך your promise

░

אמר

משׁפטיך your judgments

░

שׁפט

לפקדיך for your precepts

░

פקד

כאמרתך because of your promise

░

אמר

דבר a word

░

דבר

בדברך in your word

░

דבר

דבר word of

░

דבר

למשׁפטך in your judgments

░

שׁפט

ואשׁמרה watch over I will

░

שׁמר

תורתך your instruction

░

תורה

פקדיך your precepts

░

פקד

ואדברה words of I will have

░

דבר

בעדתיך your testimonies

░

עדה

ולא and not

░

לא

במצותיך in your commandments

░

צוה

מצותיך your commandments

░

צוה

בחקיך on your statutes

░

חק

דבר a word

░

דבר

אמרתך your promise

░

אמר

מתורתך from your instruction

░

תורה

לא not

░

לא

משׁפטיך your judgments

░

שׁפט

תורתך your instruction

░

תורה

חקיך your statutes

░

חק

ואשׁמרה I have kept

░

שׁמר

תורתך your instruction

░

תורה

פקדיך your precepts

░

פקד

אמרתי I have promised

░

אמר

לשׁמר to keep

░

שׁמר

דבריך your word

░

דבר

בכל with a whole

░

כל

כאמרתך remembering your promise

░

אמר

עדתיך your testimonies

░

עדה

ולא and not

░

לא

לשׁמר to keep

░

שׁמר

מצותיך your commandments

░

צוה

תורתך your instruction

░

תורה

לא not

░

לא

משׁפטי the judgments of

░

שׁפט

לכל to all

░

כל

ולשׁמרי and are keepers of

░

שׁמר

פקודיך your precepts

░

פקד

חקיך your statutes

░

חק

כדברך through your word

░

דבר

במצותיך in your commandments

░

צוה

אמרתך your promise

░

אמר

שׁמרתי I have kept

░

שׁמר

חקיך your statutes

░

חק

בכל with a whole

░

כל

פקודיך your precepts

░

פקד

תורתך your instruction

░

תורה

חקיך your statutes

░

חק

תורת the instruction

░

תורה

מצותיך your commandments

░

צוה

לדברך in your word

░

דבר

משׁפטיך your judgments

░

שׁפט

כאמרתך according to your promise

░

אמר

תורתך your instruction is

░

תורה

בפקודיך on your precepts

░

פקד

עדתיך your testimonies

░

עדה

בחקיך in your statutes

░

חק

לא not

░

לא

לדברך in your word

░

דבר

לאמרתך for your promise

░

אמר

לאמר saying

░

אמר

חקיך your statutes

░

חק

לא not

░

לא

משׁפט judgment

░

שׁפט

לא are not

░

לא

כתורתך of your instruction

░

תורה

כל all

░

כל

מצותיך your commandments

░

צוה

לא not

░

לא

פקדיך your precepts

░

פקד

ואשׁמרה and I will keep

░

שׁמר

עדות the testimony of

░

עדה

דברך your word

░

דבר

למשׁפטיך living in your judgments

░

שׁפט

תורתך your instruction is

░

תורה

לא --

░

לא

פקודיך your precepts

░

פקד

פקודיך your precepts

░

פקד

עדתיך your testimonies

░

עדה

לכל lo, to all

░

כל

מצותך your commandments

░

צוה

תורתך your instruction

░

תורה

כל every

░

כל

מצותך your commandments

░

צוה

מכל midst all

░

כל

עדותיך your testimonies are

░

עדה

פקודיך your precepts

░

100

פקד

מכל missing every

░

101

כל

אשׁמר I will keep

░

101

שׁמר

דברך your word

░

101

דבר

ממשׁפטיך mid your judgments

░

102

שׁפט

לא not

░

102

לא

אמרתך your promise

░

103

אמר

מפקודיך your precepts

░

104

פקד

כל every

░

104

כל

דברך your word

░

105

דבר

לשׁמר to keep

░

106

שׁמר

משׁפטי the judgments of

░

106

שׁפט

כדברך by your word

░

107

דבר

ומשׁפטיך and your judgments

░

108

שׁפט

ותורתך and your instruction

░

109

תורה

לא not

░

109

לא

ומפקודיך but from your precepts

░

110

פקד

לא not

░

110

לא

עדותיך near are your testimonies

░

111

עדה

חקיך your statutes

░

112

חק

ותורתך and your instruction

░

113

תורה

לדברך in your word

░

114

דבר

מצות the commandments of

░

115

צוה

כאמרתך for your promise

░

116

אמר

בחקיך to your statutes

░

117

חק

כל all

░

118

כל

מחקיך from your statutes

░

118

חק

כל all

░

119

כל

עדתיך your testimonies

░

119

עדה

וממשׁפטיך and your judgments

░

120

שׁפט

משׁפט judgment

░

121

שׁפט

ולאמרת and for the promise of

░

123

אמר

וחקיך and your statutes

░

124

חק

עדתיך your testimonies

░

125

עדה

תורתך your instruction

░

126

תורה

מצותיך your commandments

░

127

צוה

כל all

░

128

כל

פקודי your precepts

░

128

פקד

כל all

░

128

כל

כל every

░

128

כל

עדותיך your testimonies

░

129

עדה

דבריך your word

░

130

דבר

למצותיך in your commandments is

░

131

צוה

כמשׁפט for judgment

░

132

שׁפט

באמרתך in your promise

░

133

אמר

כל any

░

133

כל

ואשׁמרה and I will keep

░

134

שׁמר

פקודיך your precepts

░

134

פקד

חקיך your statutes

░

135

חק

לא not

░

136

לא

שׁמרו they do keep

░

136

שׁמר

תורתך your instruction

░

136

תורה

משׁפטיך your judgments

░

137

שׁפט

צוית set you have

░

138

צוה

עדתיך your testimonies

░

138

עדה

דבריך your words

░

139

דבר

אמרתך your promise

░

140

אמר

פקדיך your precepts

░

141

פקד

לא not

░

141

לא

ותורתך and your instruction

░

142

תורה

מצותיך your commandments

░

143

צוה

עדותיך your testimonies

░

144

עדה

בכל with a whole

░

145

כל

חקיך your statutes

░

145

חק

ואשׁמרה and I will keep

░

146

שׁמר

עדתיך your testimonies

░

146

עדה

לדברך in your word

░

147

דבר

אשׁמרות in the night watches

░

148

שׁמר

באמרתך your promise

░

148

אמר

כמשׁפטך in your judgments

░

149

שׁפט

מתורתך from your instruction

░

150

תורה

וכל and all

░

151

כל

מצותיך your commandments

░

151

צוה

מעדתיך about your testimonies

░

152

עדה

תורתך your instruction

░

153

תורה

לא not

░

153

לא

לאמרתך in your promise

░

154

אמר

חקיך your statutes

░

155

חק

לא not

░

155

לא

כמשׁפטיך for your judgments

░

156

שׁפט

מעדותיך from your testimonies

░

157

עדה

לא not

░

157

לא

אמרתך your promise

░

158

אמר

לא --

░

158

לא

שׁמרו they disregard

░

158

שׁמר

פקודיך your precepts

░

159

פקד

דברך your word

░

160

דבר

כל is every

░

160

כל

משׁפט judgment of

░

160

שׁפט

ומדברך but from your word

░

161

דבר

אמרתך your promise

░

162

אמר

תורתך your instruction

░

163

תורה

משׁפטי the judgments of

░

164

שׁפט

תורתך your instruction

░

165

תורה

ומצותיך and your commandments

░

166

צוה

שׁמרה savors

░

167

שׁמר

עדתיך your testimonies

░

167

עדה

שׁמרתי so I keep

░

168

שׁמר

פקודיך your precepts

░

168

פקד

ועדתיך and your testimonies

░

168

עדה

כל all

░

168

כל

כדברך in your word

░

169

דבר

כאמרתך in your promise

░

170

אמר

חקיך your statutes

░

171

חק

אמרתך your promise

░

172

אמר

כל all

░

172

כל

מצותיך your commandments

░

172

צוה

פקודיך your precepts

░

173

פקד

ותורתך and your instruction

░

174

תורה

ומשׁפטך and from your judgments

░

175

שׁפט

מצותיך your commandments

░

176

צוה

לא not

░

176

לא

Psalm 118 - cut off

2012-01-14T09:45:00.000-08:00

in which the elect is refused but becomes the headstone

How Psalm 118 is constructed

Verse 1 and 29 frame the whole poem with words that anticipate the responsive line in Psalm 136 thanks -- good -- forever -- loving kindness. Other frames noted below suggest a not quite satisfying subdivision into sections as follows 1-4,5-9,10-13,14-19,20-24,25-28.

Verses 2 to 4 are an inclusive trio of invitations to respond with that refrain. Verses 5 to 7 are the poet's recognition that Yah answers out of trouble and into an extraordinary space. Verse 5 shares only one word with the rest of the poem: answered in verse 21. Verses 8 and 9 compare refuge in יְהוָה with trust placed elsewhere. Verses 10 to 12 a a trio of destruction using the verb for circumcision. Verses 13 and 14 identify a rogue 'you' who pushes, and the strength against that push that becomes salvation. Verse 14 is a frame for a subdivision marked at verse 21. Verses 15 and 16 celebrate a shout of joy with a trio of lines on 'the right hand of יְהוָה. Verses 17 and 18 promise life but recognize that Yah has chastened the poet but not as if to be given over to death. The poet commands the gates be opened in verse 19. In the following 2 verses, the gates are pointed to and thanks are given - identifying implicitly the 'you', as in other psalms, the poet addressing God without warning. The chastening and the pushing thus have the author they require.

Verses 22 to 24 switch to third person description: the stone the builders rejected, and first person plural response, marvelous in our eyes... we will rejoice. Verses 25 and 26 imitate the phrasing of Psalm 116 with the plea for salvation now and the text of the Benedictus. Verses 27 to 28 express confidence in God, command the binding of a festive sacrifice, and thank God directly with a switch to the second person singular.

Themes in Psalm 118

Though the me is singular and the stone is singular, all nations surround. What is so important about the me that all nations should pay attention?

Selected recurring words in relative order (1 to 13)

Word and gloss * first usage

Root

טוב it is good

░

טוב

לעולם forever

░

עלם

חסדו his loving-kindness is

░

חסד

יאמר let say

░

אמר

נא please

░

נא

לעולם forever

░

עלם

חסדו his loving-kindness is

░

חסד

יאמרו let say

░

אמר

נא please

░

נא

לעולם forever

░

עלם

חסדו his loving-kindness is

░

חסד

יאמרו let say

░

אמר

נא please

░

נא

יראי let those who fear

░

ירא

לעולם forever

░

עלם

חסדו his loving-kindness is

░

חסד

לי for me

░

לי

אירא I will fear

░

ירא

לי to me

░

לי

אדם an earthling

░

אדם

לי for me

░

לי

בעזרי with those helping me

░

עזר

טוב good

░

טוב

לחסות it is to take refuge

░

חסה

מבטח over trusting

░

בטח

באדם in an earthling

░

אדם

טוב good

░

טוב

לחסות it is to take refuge

░

חסה

מבטח over trusting

░

בטח

סבבוני surrounded me

░

סבב

בשׁם in the name of

░

שׁם

* אמילם I will have them cut off

░

מול

סבוני they surrounded me

░

סבב

סבבוני surrounded me

░

סבב

בשׁם in the name of

░

שׁם

* אמילם I will have them cut off

░

מול

סבוני they surrounded me

░

סבב

בשׁם in the name of

░

שׁם

* אמילם I will have them cut off

░

מול

* דחה pushing

░

דחה

* דחיתני you push me

░

דחה

עזרני has helped me

░

עזר

Selected recurring words in relative order (14 to end)

Word and gloss * first usage

Root

ויהי and has become

░

היה

לי to me

░

לי

לישׁועה salvation

░

ישׁע

וישׁועה and salvation

░

ישׁע

צדיקים righteous ones

░

צדיק

ימין the right hand of

░

ימן

עשׂה making

░

עשׂה

חיל weal

░

חיל

ימין the right hand of

░

ימן

ימין the right hand of

░

ימן

עשׂה making

░

עשׂה

חיל weal

░

חיל

לא not

░

לא

אמות I will die

░

מות

מעשׂי the deeds of

░

עשׂה

יסר to chasten

░

יסר

יסרני chastened me

░

יסר

ולמות but over to death

░

מות

לא not

░

לא

לי to me

░

לי

שׁערי gates of

░

שׁער

אבא I will go

░

בוא

אודה I will give thanks to

░

ידה

זה this is

░

זה

השׁער the gate of

░

שׁער

צדיקים righteous ones

░

צדיק

יבאו will go

░

בוא

בו into it

░

בו

אודך I will thank you

░

ידה

ותהי and you are

░

היה

לי to me

░

לי

לישׁועה salvation

░

ישׁע

היתה becomes

░

היה

היתה is

░

היה

זה this is

░

זה

עשׂה made

░

עשׂה

בו in it

░

בו

אנא now

░

אנא

הושׁיעה save

░

ישׁע

נא please

░

נא

אנא now

░

אנא

נא please

░

נא

ברוך blessed is

░

ברך

הבא the one coming

░

בוא

ברכנוכם we have blessed you

░

ברך

אלי My God

░

אלוה

ואודך I will thank you

░

ידה

אלהי my God

░

אלוה

הודו give thanks

░

ידה

A personal application

In the story of the Psalter, this poem might be seen as the birth of the adoration that will be so evident in the psalm to follow. With Psalm 136, it frames the great acrostic and the 15 psalms of ascent including the arrival at the courts in Psalm 135. Psalm 137 to 149 then successively close the frames for the whole Psalter.

Circumcision in verses 10-12 reads strangely to say the least. So I have softened it as most translations do. But it is through the cutting off that is 'in Christ' (Colossians 2:11) that this psalm finds its application to all both individually and in all nations, Jew and Gentile alike. It also recalls the massacre that allowed David to get his wife (1 Samuel 18). Circumcision is a type of death, a miniature, and it foreshadows the participation of the believer in the death of the Anointed whose story is full in the life of Jesus and is anticipated in the life of Israel and recapitulated by all, though some leave a more pointed trace in the historical record.

This psalm is frequently referred to in the NT and provides text (verse 26) for the Benedictus of the Ordinary of the Mass making it central, and rightfully so, to the Eucharist in the Christian tradition.

Rabbi Magonet identifies several words from Exodus 15:2 in verses 14 and 28 and also the right hand (verses 15-16) reflected from Exodus 15:6. Framing the last half of the poem with this song suggests to me that even the wilderness was an extraordinary space and that circumcision is seen by the poet as a metaphor for the deliverance from Egypt.

Psalm 117

2012-01-11T12:29:00.000-08:00

in which all are again included

How Psalm 117 is constructed

The shortest of all psalms is fully inclusive of all nations and clans. Praise is invited and the reason is given in verse 2.

Themes in Psalm 117

Praise has been explicit since Psalm 104 and will only increase more and more until the end of the Psalter.

A personal application

There are many roads to praise. Why does one praise? Is it habitual or a response to a real clothing of our nakedness? Psalm 117 follows Psalm 116 which began with I love - because... This is a rationale for praise that will not be undone by cavil or argument or distraction.

Praise is evident throughout the Psalter from the first acrostic, Psalm 9-10. Psalm 22 speaks of God seated on the praises of Israel. Explicit Hallel psalms begin at the end of Book 4. There are 3 of them, 104 and 105 ending with praise, 106 with a frame of praise.

Psalm 117 is in the middle of a second sequence of Hallel psalms leading from the celebration of Psalm 110 by the acrostics Psalms 111, 112 to the adoration of the great acrostic, Psalm 119. Psalms 111 and 112 both end with Hallelu Yah followed by Psalm 113 which has Hallelu Yah as a frame. This matches the pattern at the end of Book 4. So Book 4 anticipates this pattern in the three psalms that are effectively 'outside' its own frame of the two prayers (90 and 102).

Psalm 135 stands alone as the next psalm framed by Hallelu Yah. The great Hallel, as Psalm 136 is called focuses praise after the procession of the psalms of ascent into the courts of יְהוָה. Ultimately the Psalter ends with the sequence of five Hallel psalms in each of which the phrase Hellelu Yah is a frame.

We are to be satisfied with the good that is from the beginning.

Jewish tradition recites the psalms from 118 to 136 as the Hallel of Egypt.

Psalm 116 - now please

2012-01-07T11:38:00.000-08:00

in which the individual celebrates the cup of salvation

How Psalm 116 is constructed

Without inscription, and without object, the poem begins with I love. The poet loves. The poet knows that יְהוָה heard my voice. Verses 1 and 2 are structured as first person, third person, third person, first person I-יְהוָה; he-I. Verses 3 and 4 give the poet's problem - death and Sheol - and solution. Verses 5 and 6 praise the characteristics of יְהוָה and what he does in general and in particular to me. Verses 1 to 6 are bound by supplication/grace. Verses 7 and 8 speak of the poet's rest and rescue. Verses 9 and 10 confirm the poet's determination and confidence in the face of former trouble and present security, hence the testimony. Verses 11 and 12 describe what the poet now withdraws from and he asks what recompense is possible.

From this point we cannot follow the remainder of the poem or read by verse for the verses mislead. Verse 13a belongs as the answer to the question of verse 12. Verses 13b and 14, repeated in 17b and 18 then surround the elaboration of verse 13a.

Verses 13 to 18 have a frame of 10 recurring words in succession. This repeated pattern is obvious when the tables are by section or even without tables in a sensitive performance. But it is obscured by a quick sequential read, verse by verse. What then is surrounded by this 10-fold frame? Verses 14-17a - the death -- the loosing of bonds -- the thankgiving. Verse 19, the culmination of the public record of the payment of vows, has no word recurring in the rest of the poem (except יְהוָה).

Selected recurring words in relative order (1 to 6)

Word and gloss * first usage	1	2	3	4	5	Vs	Root
כי for	░					1	כי
תחנוני my supplication		░				1	חנן
כי for	░					2	כי
לי to me			░			2	לי
אקרא I will call				░		2	קרא
מצאוני found me					░	3	מצא
אמצא I find					░	3	מצא
אקרא I call				░		4	קרא
חנון gracious is		░				5	חנן
ולי and me			░			6	לי

Selected recurring words in relative order (7 to 12)

Word and gloss * first usage	1	2	3	4	5	6	Vs	Root
שׁובי return	░						7	שׁוב
נפשׁי O my being		░					7	נפשׁ
כי for			░				7	כי
גמל has matured				░			7	גמל
כי for			░				8	כי
נפשׁי my being		░					8	נפשׁ
כי so			░				10	כי
אני I myself					░		10	אני
אני I myself					░		11	אני
כל every						░	11	כל
אשׁיב will I return	░						12	שׁוב
כל for all						░	12	כל
תגמולוהי his benefits				░			12	גמל

Selected recurring words in relative order (13 to end)

Word and gloss * first usage

Root

ובשׁם and on the name of

░

שׁם

אקרא I will call

░

קרא

נדרי my vows

░

נדר

אשׁלם I will pay

░

שׁלם

נגדה before

░

נגד

* נא please

░

נא

לכל all

░

כל

עמו his people

░

עם

אני I myself am

░

אני

עבדך your servant

░

עבד

אני I myself

░

אני

עבדך your servant

░

עבד

אזבח I will offer

░

זבח

זבח the offering of

░

זבח

ובשׁם and on the name of

░

שׁם

אקרא I will call

░

קרא

נדרי my vows

░

נדר

אשׁלם I will pay

░

שׁלם

נגדה before

░

נגד

* נא please

░

נא

לכל all

░

כל

עמו his people

░

עם

Themes in Psalm 116

The theme is the poet's thorough engagement with יְהוָה and in public - before all the people - in Jerusalem.

A personal application

Who bore the cup of salvation (13b) before all the people in Jerusalem (19)? Yet the psalm cannot apply to Jesus, can it? Was he ever in trouble? Was he the prodigal son - who needed to be matured? Is that parable a self-portrait? And how does he return to his rest? The allusion I have noted with verse 15 to Revelation 14:13 (Blessed are the dead who die in the Lord) is strengthened by the rest in verse 7.

The confidence of this poem in יְהוָה expresses the faith and experience of the poet. This transformed individual knows the cost of יְהוָה's benefits. Christians believe these costs are demonstrated by Jesus in his death. Being true to the name of salvation by imitation of and incorporation into his example requires perseverance in the face of all kinds of duplicity. And maybe will prove that not every human lies.

The benefits of יְהוָה to me are not observable by others, nor are their benefits observable to me. Nonetheless, this is evidence.

Psalm 115 - trust and blessing

2012-01-04T11:31:00.000-08:00

in which all are included in the blessing

How Psalm 115 is constructed

The poem begins with an address to יְהוָה to glorify his name so that the nations will know that their God is for real. Verses 4 to 6 contrast the idols. Verses 7 and 8 complete the mocking description. Verses 9 to 11 are a threefold invitation to all to trust in יְהוָה. Verses 12 to 14 confirm that יְהוָה will respond. Verses 15 and 16 confirm the two actors in the process, those who are blessed and יְהוָה who blesses. Verses 17 and 18 close with everlasting blessing. Clearly this poet did not intend to be among the dead who do not praise יְהוָה. We have seen poems written in parallel recurrence, and circular forms. This poem gives the impression of being written vertically with many separate sequences of recurring sounds.

Themes in Psalm 115

The theme is the God with a name that is trustworthy and who blesses everyone. The poet claims this preeminence for יְהוָה who makes heaven and earth, a refrain that sounds 5 times in the Psalter, all in Book 5.

A personal application

To follow the glorious entry into the land with Non nobis domine, not to us, O Lord, is a suitable humility given that the exile and the confessions of Israel have not been far from the scene of the Psalter.

Psalm 114 - Jordan taken by surprise, lambkin and little hills skip

2012-01-01T13:55:00.000-08:00

in which the process of the redemptive birthing of the earth is recalled

How Psalm 114 is constructed

Psalm 114 illustrates a strictly parallel usage of recurrence. It is evident from the table of keywords as two parallel lines. It clearly divides into 2 parts with the whole framed by Jacob, the first occurrence of that name itself circled by Israel.

Themes in Psalm 114

The theme is the entry of the people into the land from the other side of the Jordan. We also see a recurrence of the theme of the birth of the earth (compare the psalms at the beginning of Book 4, 90, 96, 97.)

A personal application

Why does this poem with its precise structure occur here in the Psalter? It reminds us of a formative change in the history of Israel, one that was rehearsed at the end of Book 4 (psalm 106) with some reflection on failure. Yet the lesson of redemption still exists to be followed. It was Joshua who led the people into the land. Metaphorically then, the Gentiles, gathered to the later Joshua (Jesus in their strange Greek tongue), must enter with suitable skill (or surprised by joy) and also with rejoicing, for the created order is here said to rejoice in their presence. Equally metaphorically, the rock and the flint with the corresponding waters appear to be available within the land also.

Note how Judah and Israel are used in adjacent lines. Since psalm 44 we have been aware of the exile and corporate distress. Soon after that - psalm 78 began the rehearsal of the sacred history. Zion is in evidence from the beginning. Here we have the story from Egypt to the divided kingdom in a short poem. Israel is a parable - a metaphor - from which we all may learn. And we are almost ready to begin the climb to the sanctuary.

Psalm 113 - to live with the nobility

2011-12-28T09:00:00.000-08:00

in which the protagonists, the poor and needy, are made to sit with princes

How Psalm 113 is constructed

Like Psalms 111 and 112, this poem also begins with Hallelu Yah. Verses 1 and 2 command praise and perpetual blessing. Verses 3 and 4 indicate the scope of the reputation of יְהוָה. Verses 5 and 6 invite a comparison of יְהוָה with anyone else. Verses 7 to 9 indicate how he reverses the normal order of things. From the recurring words, verse 7 more coherently belongs with verse 4 to 6 than with verse 8 and 9. So one might then break a sentence over a sectional boundary.

The poem ends as it began. LXX defers the closing Hallelu Yah to the opening of Psalm 114. The question here is: when do we stop praising the prior psalm (110) and when do we begin to prepare for the next (118), which will be praised with the ultimate (though not final) acrostic (119).

Themes in Psalm 113

The theme of sitting continues what we began with in Psalms 1 and 2, and 26. Reasoning this way, Psalm 113 begins rather than ends. So the frame of Hallelu Yah both completes and anticipates. Psalms 115-117 all end with Hallelu Yah. Psalms 135 and 146-150 continue the crescendo and finale.

A personal application

This psalm celebrates an experienced faith as is told in the stories of both Hannah in 1 Samuel and Mary in Luke's Gospel. Its themes are the reputation (name) of יְהוָה and the reversal of fortune for the poor.

Psalm 112

2011-12-25T01:01:00.000-08:00

in which the poet plays the second of two praises reflecting the redemption of the prepared heart

How Psalm 112 is constructed

Psalm 112 like psalm 111 is a 22 line acrostic, each line consisting of 3 or 4 words. It is clear from the tables that righteousness -- standing -- perpetuity are used in the same sequence in both psalms. This poem does not show any tendency to divide in two. That would suggest that both poems were composed as a unit in two sections. Nearly 45% of the words are shared between the two poems.

As with some other poems that follow an acrostic, this poem is strongly related to Psalm 1. In this case, every verse of Psalm 112 uses a word from Psalm 1.

Selected words occurring in each of psalms --1,112

Word and gloss * first usage

Stem

* אשׁרי happy

░

--1.1

אשׁר

האישׁ the person

░

--1.1

אישׁ

* אשׁר who

░

--1.1

אשׁר

* לא does not

░

--1.1

לא

* רשׁעים the wicked

░

--1.1

רשׁע

* לא does not

░

--1.1

לא

עמד stand

░

--1.1

עמד

* לא does not

░

--1.1

לא

* יהוה יהוה

░

--1.2

יהוה

חפצו is his delight

░

--1.2

חפץ

והיה and that one will be

░

--1.3

היה

* אשׁר that

░

--1.3

אשׁר

יתן gives

░

--1.3

נתן

* לא does not

░

--1.3

לא

* אשׁר that

░

--1.3

אשׁר

* לא not

░

--1.4

לא

* הרשׁעים the-many wicked

░

--1.4

רשׁע

* אשׁר that

░

--1.4

אשׁר

* לא they will not

░

--1.5

לא

* רשׁעים the wicked

░

--1.5

רשׁע

במשׁפט in the judgment

░

--1.5

שׁפט

* צדיקים the-many righteous

░

--1.5

צדיק

* יהוה יהוה

░

--1.6

יהוה

* צדיקים those righteous

░

--1.6

צדיק

* רשׁעים those wicked

░

--1.6

רשׁע

תאבד will perish

░

--1.6

אבד

אשׁרי happy

░

112.1

אשׁר

אישׁ a person

░

112.1

אישׁ

יהוה יהוה

░

112.1

יהוה

חפץ he has delight

░

112.1

חפץ

יהיה will be

░

112.2

היה

עמדת stands

░

112.3

עמד

וצדיק and righteous

░

112.4

צדיק

אישׁ person

░

112.5

אישׁ

במשׁפט with judgment

░

112.5

שׁפט

לא --

░

112.6

לא

יהיה he becomes

░

112.6

היה

צדיק righteous

░

112.6

צדיק

לא not

░

112.7

לא

ביהוה in יהוה

░

112.7

יהוה

לא not

░

112.8

לא

אשׁר that

░

112.8

אשׁר

נתן he gives

░

112.9

נתן

עמדת standing

░

112.9

עמד

רשׁע rebel

░

112.10

רשׁע

רשׁעים rebels

░

112.10

רשׁע

תאבד will perish

░

112.10

אבד

Themes in Psalm 112

The theme of Psalm 112 is the one who fears יְהוָה. It has strong affinities with Psalm 37, another acrostic poem with which it shares nearly half its words.

A personal application

These two poems, 111 and 112 are the language of Incarnation. How very appropriate to celebrate such a poem on Christmas Day. Every verse in Psalm 111 shares words with 112, but verse 10 of 112 does not register in this recurrence. Look it up - it's a bit like the accuser not appearing in the closing scene of Job.

Words in psalm 112 (79) in the order of word usage in psalm 111 (74)

Word and gloss * first usage

Root

הללו Hallelu

░

הלל

יה Yah

░

יה

ירא fears

░

ירא

במצותיו by his commandments

░

צוה

חפץ he has delight

░

חפץ

ישׁרים the upright

░

ישׁר

וצדקתו verily his righteousness

░

צדק

עמדת stands

░

עמד

לעד in perpetuity

░

עד

לישׁרים to the upright

░

ישׁר

חנון he is gracious

░

חנן

ורחום and compassionate

░

רחם

טוב this is a good

░

טוב

חונן gracious

░

חנן

במשׁפט with judgment

░

שׁפט

לעולם never

░

עלם

לזכר living in the presence of

░

זכר

עולם the eternal

░

עלם

יירא he does fear

░

ירא

סמוך supported is

░

סמך

יירא he does fear

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ירא

עד even when it is

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עד

נתן he gives

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נתן

צדקתו his righteousness

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צדק

עמדת standing

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עמד

לעד in perpetuity

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עד